12.326
भीष्म उवाच॥
Bhishma said.
एवं स्तुतः स भगवान्गुह्यैस्तथ्यैश्च नामभिः। तं मुनिं दर्शयामास नारदं विश्वरूपधृक् ॥३-३२६-१॥
Thus, when praised by secret and true names, the Lord, assuming a universal form, revealed himself to the sage Nārada. (3-326-1)
किञ्चिच्चन्द्रविशुद्धात्मा किञ्चिच्चन्द्राद्विशेषवान्। कृशानुवर्णः किञ्चिच्च किञ्चिद्धिष्ण्याकृतिः प्रभुः ॥३-३२६-२॥
He is somewhat pure like the moon in essence, somewhat distinct from the moon; having the color of fire, somewhat and somewhat having the form of an altar, the lord. (3-326-2)
शुकपत्रवर्णः किञ्चिच्च किञ्चित्स्फटिकसप्रभः। नीलाञ्जनचयप्रख्यो जातरूपप्रभः क्वचित् ॥३-३२६-३॥
He was of the color of a parrot's feather, at some places somewhat like crystal in luster, at others resembling a mass of blue collyrium, and in some places shining like gold. (3-326-3)
प्रवालाङ्कुरवर्णश्च श्वेतवर्णः क्वचिद्बभौ। क्वचित्सुवर्णवर्णाभो वैडूर्यसदृशः क्वचित् ॥३-३२६-४॥
In some places, it shone with the color of a coral sprout and in others with a white hue; elsewhere, it had the luster of gold, and in some places, it resembled a cat's eye gem. (3-326-4)
नीलवैडूर्यसदृश इन्द्रनीलनिभः क्वचित्। मयूरग्रीववर्णाभो मुक्ताहारनिभः क्वचित् ॥३-३२६-५॥
In some places, it resembled blue beryl or sapphire; elsewhere, it had the color of a peacock's neck or the appearance of a pearl necklace. (3-326-5)
एतान्वर्णान्बहुविधान्रूपे बिभ्रत्सनातनः। सहस्रनयनः श्रीमाञ्शतशीर्षः सहस्रपात् ॥३-३२६-६॥
The eternal one, bearing these many kinds of colors and forms, with a thousand eyes, endowed with fortune, a hundred heads, and a thousand feet. (3-326-6)
सहस्रोदरबाहुश्च अव्यक्त इति च क्वचित्। ओङ्कारमुद्गिरन्वक्त्रात्सावित्रीं च तदन्वयाम् ॥३-३२६-७॥
Sometimes, he is described as having a thousand bellies and arms, and as the unmanifest. He utters the syllable "Om" from his mouth, as well as the Sāvitrī and its sequence. (3-326-7)
शेषेभ्यश्चैव वक्त्रेभ्यश्चतुर्वेदोद्गतं वसु। आरण्यकं जगौ देवो हरिर्नारायणो वशी ॥३-३२६-८॥
The god Hari Nārāyaṇa, the controller, sang the Āraṇyaka, the wealth arisen from the four Vedas, to the remaining ones and to the mouths. (3-326-8)
वेदीं कमण्डलुं दर्भान्मणिरूपानथोपलान्। अजिनं दण्डकाष्ठं च ज्वलितं च हुताशनम् ॥ धारयामास देवेशो हस्तैर्यज्ञपतिस्तदा ॥३-३२६-९॥
Then the lord of sacrifice, the lord of the gods, held with his hands the altar, water-pot, sacrificial grasses, gem-formed stones, stones, deerskin, staff-wood, and the kindled fire. (3-326-9)
तं प्रसन्नं प्रसन्नात्मा नारदो द्विजसत्तमः। वाग्यतः प्रयतो भूत्वा ववन्दे परमेश्वरम् ॥ तमुवाच नतं मूर्ध्ना देवानामादिरव्ययः ॥३-३२६-१०॥
Nārada, the best among the twice-born, with a clear mind and purified, restraining his speech, bowed to the gracious supreme lord. The imperishable first of the gods, seeing him bowed with his head, spoke to him. (3-326-10)
एकतश्च द्वितश्चैव त्रितश्चैव महर्षयः। इमं देशमनुप्राप्ता मम दर्शनलालसाः ॥३-३२६-११॥
Great sages, desirous of seeing me, arrived at this place one by one, two by two, and three by three. (3-326-11)
न च मां ते ददृशिरे न च द्रक्ष्यति कश्चन। ऋते ह्येकान्तिकश्रेष्ठात्त्वं चैवैकान्तिको मतः ॥३-३२६-१२॥
No one has seen me, nor will anyone see me, except for the supremely devoted; you are indeed considered supremely devoted. (3-326-12)
ममैतास्तनवः श्रेष्ठा जाता धर्मगृहे द्विज। तास्त्वं भजस्व सततं साधयस्व यथागतम् ॥३-३२६-१३॥
These daughters of mine, excellent and born in the house of dharma, O Brahmin, you should always accept them and fulfill (your duties) as they have come. (3-326-13)
वृणीष्व च वरं विप्र मत्तस्त्वं यमिहेच्छसि। प्रसन्नोऽहं तवाद्येह विश्वमूर्तिरिहाव्ययः ॥३-३२६-१४॥
O brāhmaṇa, choose any boon from me that you desire here. I am pleased with you today, here, as the imperishable one of universal form. (3-326-14)
नारद उवाच॥
Nārada said.
अद्य मे तपसो देव यमस्य नियमस्य च। सद्यः फलमवाप्तं वै दृष्टो यद्भगवान्मया ॥३-३२६-१५॥
O god, today by me, the fruit of austerity, restraint, and observance has indeed been immediately obtained, for I have seen the blessed one. (3-326-15)
वर एष ममात्यन्तं दृष्टस्त्वं यत्सनातनः। भगवान्विश्वदृक्सिंहः सर्वमूर्तिर्महाप्रभुः ॥३-३२६-१६॥
This boon of mine, you who are completely seen and eternal; the Lord, the all-seeing lion, of all forms, the great lord. (3-326-16)
भीष्म उवाच॥
Bhishma said.
एवं संदर्शयित्वा तु नारदं परमेष्ठिजम्। उवाच वचनं भूयो गच्छ नारद माचिरम् ॥३-३२६-१७॥
Having thus shown (it), he said again to Nārada, the son of Brahmā: "Go, O Nārada, without delay." (3-326-17)
इमे ह्यनिन्द्रियाहारा मद्भक्ताश्चन्द्रवर्चसः। एकाग्राश्चिन्तयेयुर्मां नैषां विघ्नो भवेदिति ॥३-३२६-१८॥
These, indeed, my devotees who do not consume sense-objects, who are bright as the moon and single-minded, should meditate on me; for them, there would be no obstacle. (3-326-18)
सिद्धाश्चैते महाभागाः पुरा ह्येकान्तिनोऽभवन्। तमोरजोविनिर्मुक्ता मां प्रवेक्ष्यन्त्यसंशयम् ॥३-३२६-१९॥
These accomplished and greatly fortunate ones were formerly single-minded; being completely freed from darkness and passion, they will undoubtedly enter me. (3-326-19)
न दृश्यश्चक्षुषा योऽसौ न स्पृश्यः स्पर्शनेन च। न घ्रेयश्चैव गन्धेन रसेन च विवर्जितः ॥३-३२६-२०॥
That one is not visible to the eye, not touchable by touch, not smellable by smell, and is devoid of taste as well. (3-326-20)
सत्त्वं रजस्तमश्चैव न गुणास्तं भजन्ति वै। यश्च सर्वगतः साक्षी लोकस्यात्मेति कथ्यते ॥३-३२६-२१॥
Existence, activity, and darkness are not qualities that affect him indeed; he who is the all-pervading witness, the self of the world, is thus called. (3-326-21)
भूतग्रामशरीरेषु नश्यत्सु न विनश्यति। अजो नित्यः शाश्वतश्च निर्गुणो निष्कलस्तथा ॥३-३२६-२२॥
Even when the aggregate of beings in bodies perishes, the unborn remains undestroyed. The unborn is eternal, perpetual, without qualities, and without parts. (3-326-22)
द्विर्द्वादशेभ्यस्तत्त्वेभ्यः ख्यातो यः पञ्चविंशकः। पुरुषो निष्क्रियश्चैव ज्ञानदृश्यश्च कथ्यते ॥३-३२६-२३॥
The puruṣa, who is known as the twenty-fifth principle after the twenty-four (twice twelve) tattvas, is described as inactive and as the witness of knowledge. (3-326-23)
यं प्रविश्य भवन्तीह मुक्ता वै द्विजसत्तम। स वासुदेवो विज्ञेयः परमात्मा सनातनः ॥३-३२६-२४॥
O best of the twice-born, he whom, upon entering, one becomes liberated here, is to be known as Vāsudeva, the eternal supreme self. (3-326-24)
पश्य देवस्य माहात्म्यं महिमानं च नारद। शुभाशुभैः कर्मभिर्यो न लिप्यति कदाचन ॥३-३२६-२५॥
O Nārada, behold the greatness and majesty of the god, who is never affected by auspicious or inauspicious actions. (3-326-25)
सत्त्वं रजस्तमश्चैव गुणानेतान्प्रचक्षते। एते सर्वशरीरेषु तिष्ठन्ति विचरन्ति च ॥३-३२६-२६॥
They declare that existence (sattva), activity (rajas), and darkness (tamas) are qualities; these qualities abide and move in all bodies. (3-326-26)
एतान्गुणांस्तु क्षेत्रज्ञो भुङ्क्ते नैभिः स भुज्यते। निर्गुणो गुणभुक्चैव गुणस्रष्टा गुणाधिकः ॥३-३२६-२७॥
The knower of the field enjoys these qualities, but is not enjoyed by them. He is without qualities, yet the enjoyer of qualities, the creator of qualities, and is superior to the qualities. (3-326-27)
जगत्प्रतिष्ठा देवर्षे पृथिव्यप्सु प्रलीयते। ज्योतिष्यापः प्रलीयन्ते ज्योतिर्वायौ प्रलीयते ॥३-३२६-२८॥
O divine sage, the foundation of the world—the earth—is dissolved in water; the waters are dissolved in light; and light is dissolved in air. (3-326-28)
खे वायुः प्रलयं याति मनस्याकाशमेव च। मनो हि परमं भूतं तदव्यक्ते प्रलीयते ॥३-३२६-२९॥
Wind dissolves in space; ether merges into the mind; the mind, which is indeed the supreme element, merges into the unmanifest. (3-326-29)
अव्यक्तं पुरुषे ब्रह्मन्निष्क्रिये सम्प्रलीयते। नास्ति तस्मात्परतरं पुरुषाद्वै सनातनात् ॥३-३२६-३०॥
O Brahman, the unmanifested merges completely into the inactive Puruṣa. Indeed, there is nothing higher than that eternal Puruṣa. (3-326-30)
नित्यं हि नास्ति जगति भूतं स्थावरजङ्गमम्। ऋते तमेकं पुरुषं वासुदेवं सनातनम् ॥ सर्वभूतात्मभूतो हि वासुदेवो महाबलः ॥३-३२६-३१॥
Truly, in this world, there is no being, whether stationary or moving, apart from that one eternal person, Vāsudeva. Vāsudeva, of great strength, is indeed the self of all beings. (3-326-31)
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। ते समेता महात्मानः शरीरमिति सञ्ज्ञितम् ॥३-३२६-३२॥
Earth, air, space, water, and light—the five great elements—when combined together, are called the body. (3-326-32)
तदाविशति यो ब्रह्मन्नदृश्यो लघुविक्रमः। उत्पन्न एव भवति शरीरं चेष्टयन्प्रभुः ॥३-३२६-३३॥
Then, O Brahman, that unseen, swift-moving lord enters; as soon as he is born, he becomes the master, animating the body. (3-326-33)
न विना धातुसङ्घातं शरीरं भवति क्वचित्। न च जीवं विना ब्रह्मन्धातवश्चेष्टयन्त्युत ॥३-३२६-३४॥
Nowhere does a body arise without an aggregate of elements. Nor do the elements move without the spirit of life. (3-326-34)
स जीवः परिसङ्ख्यातः शेषः सङ्कर्षणः प्रभुः। तस्मात्सनत्कुमारत्वं यो लभेत स्वकर्मणा ॥३-३२६-३५॥
He, the living being, is described as Śeṣa, Saṅkarṣaṇa, and lord. Therefore, whoever attains the state of Sanatkumāra by their own actions (3-326-35).
यस्मिंश्च सर्वभूतानि प्रलयं यान्ति सङ्क्षये। स मनः सर्वभूतानां प्रद्युम्नः परिपठ्यते ॥३-३२६-३६॥
That in which all beings go to dissolution at the time of destruction, that mind of all beings is called Pradyumna. (3-326-36)
तस्मात्प्रसूतो यः कर्ता कार्यं कारणमेव च। यस्मात्सर्वं प्रभवति जगत्स्थावरजङ्गमम् ॥ सोऽनिरुद्धः स ईशानो व्यक्तिः सा सर्वकर्मसु ॥३-३२६-३७॥
From that arises the one who is the doer, the effect, and indeed the cause; from whom everything, the world of the immobile and mobile, comes forth. He is Aniruddha, he is Īśāna, the manifestation, she who is present in all actions. (3-326-37)
यो वासुदेवो भगवान्क्षेत्रज्ञो निर्गुणात्मकः। ज्ञेयः स एव भगवाञ्जीवः सङ्कर्षणः प्रभुः ॥३-३२६-३८॥
He who is Vāsudeva, the Lord, the knower of the field, of the nature of being without qualities, is to be known; he indeed is the Lord, the living being, Saṅkarṣaṇa, the master. (3-326-38)
सङ्कर्षणाच्च प्रद्युम्नो मनोभूतः स उच्यते। प्रद्युम्नाद्योऽनिरुद्धस्तु सोऽहङ्कारो महेश्वरः ॥३-३२६-३९॥
From Saṅkarṣaṇa arises Pradyumna, who is said to be of the nature of mind; from Pradyumna comes Aniruddha, who is regarded as the ego, the great lord. (3-326-39)
मत्तः सर्वं सम्भवति जगत्स्थावरजङ्गमम्। अक्षरं च क्षरं चैव सच्चासच्चैव नारद ॥३-३२६-४०॥
O Nārada, from me arises all: the world of the immovable and the movable, the imperishable and the perishable, and indeed both the existent and the non-existent. (3-326-40)
मां प्रविश्य भवन्तीह मुक्ता भक्तास्तु ये मम। अहं हि पुरुषो ज्ञेयो निष्क्रियः पञ्चविंशकः ॥३-३२६-४१॥
Here, my devotees who have entered me become liberated; I am indeed the person to be known, inactive, the twenty-fifth. (3-326-41)
निर्गुणो निष्कलश्चैव निर्द्वंद्वो निष्परिग्रहः। एतत्त्वया न विज्ञेयं रूपवानिति दृश्यते ॥ इच्छन्मुहूर्तान्नश्येयमीशोऽहं जगतो गुरुः ॥३-३२६-४२॥
I am without qualities, without parts, free from duality and without possessions; you should not know this as possessing form, though it appears so. If I wish, I can disappear in an instant; I am the lord, the teacher of the world. (3-326-42)
माया ह्येषा मया सृष्टा यन्मां पश्यसि नारद। सर्वभूतगुणैर्युक्तं नैवं त्वं ज्ञातुमर्हसि ॥ मयैतत्कथितं सम्यक्तव मूर्तिचतुष्टयम् ॥३-३२६-४३॥
O Nārada, this is an illusion created by me, by which you see me endowed with all the qualities of beings; you are not able to know me thus. I have properly told you about my fourfold form. (3-326-43)
सिद्धा ह्येते महाभागा नरा ह्येकान्तिनोऽभवन्। तमोरजोभ्यां निर्मुक्ताः प्रवेक्ष्यन्ति च मां मुने ॥३-३२६-४४॥
O sage, these perfected, greatly fortunate men, who became single-minded, freed from darkness and passion, will indeed enter me. (3-326-44)
अहं कर्ता च कार्यं च कारणं चापि नारद। अहं हि जीवसञ्ज्ञो वै मयि जीवः समाहितः ॥ मैवं ते बुद्धिरत्राभूद्दृष्टो जीवो मयेति च ॥३-३२६-४५॥
O Nārada, I am the doer, the action, and the cause as well. I am indeed truly called the 'jīva'; the living being is established in me. Therefore, your understanding here should not be that the jīva is seen as separate from me. (3-326-45)
अहं सर्वत्रगो ब्रह्मन्भूतग्रामान्तरात्मकः। भूतग्रामशरीरेषु नश्यत्सु न नशाम्यहम् ॥३-३२६-४६॥
O Brahman, I am present everywhere and am the inner self of all beings; even when the bodies of beings perish, I do not perish. (3-326-46)
हिरण्यगर्भो लोकादिश्चतुर्वक्त्रो निरुक्तगः। ब्रह्मा सनातनो देवो मम बह्वर्थचिन्तकः ॥३-३२६-४७॥
Brahmā, the golden-embryo, who is the origin of worlds, four-faced, described in the Nirukta, the eternal god, is my contemplator of many meanings. (3-326-47)
पश्यैकादश मे रुद्रान्दक्षिणं पार्श्वमास्थितान्। द्वादशैव तथादित्यान्वामं पार्श्वं समास्थितान् ॥३-३२६-४८॥
See my eleven Rudras standing on the right side, and likewise, twelve Ādityas standing together on the left side. (3-326-48)
अग्रतश्चैव मे पश्य वसूनष्टौ सुरोत्तमान्। नासत्यं चैव दस्रं च भिषजौ पश्य पृष्ठतः ॥३-३२६-४९॥
See in front of me the eight Vasus, the best among the gods; and see Nāsatya and Dasra, the two physicians, behind. (3-326-49)
सर्वान्प्रजापतीन्पश्य पश्य सप्त ऋषीनपि। वेदान्यज्ञांश्च शतशः पश्यामृतमथौषधीः ॥३-३२६-५०॥
Behold all the progenitors, look at the seven sages as well; see the Vedas, hundreds of sacrifices, behold the nectar and the herbs. (3-326-50)
तपांसि नियमांश्चैव यमानपि पृथग्विधान्। तथाष्टगुणमैश्वर्यमेकस्थं पश्य मूर्तिमत् ॥३-३२६-५१॥
Behold, embodied in one form, the austerities, observances, and restraints of various kinds, as well as the eightfold sovereignty. (3-326-51)
श्रियं लक्ष्मीं च कीर्तिं च पृथिवीं च ककुद्मिनीम्। वेदानां मातरं पश्य मत्स्थां देवीं सरस्वतीम् ॥३-३२६-५२॥
Behold prosperity, Lakṣmī, fame, the earth with her summit; see the mother of the Vedas, the goddess Sarasvatī, who abides in me. (3-326-52)
ध्रुवं च ज्योतिषां श्रेष्ठं पश्य नारद खेचरम्। अम्भोधरान्समुद्रांश्च सरांसि सरितस्तथा ॥३-३२६-५३॥
O Nārada, behold the pole star, the foremost among the luminaries moving in the sky; also see the clouds, oceans, lakes, and rivers. (3-326-53)
मूर्तिमन्तः पितृगणांश्चतुरः पश्य सत्तम। त्रींश्चैवेमान्गुणान्पश्य मत्स्थान्मूर्तिविवर्जितान् ॥३-३२६-५४॥
O best one, see the four groups of ancestors who have form; and also see these three qualities, which are situated in me and are without form. (3-326-54)
देवकार्यादपि मुने पितृकार्यं विशिष्यते। देवानां च पितॄणां च पिता ह्येकोऽहमादितः ॥३-३२६-५५॥
O sage, the duty to the ancestors is considered superior even to the duty to the gods. Of both the gods and the ancestors, I alone am the original father from the beginning. (3-326-55)
अहं हयशिरो भूत्वा समुद्रे पश्चिमोत्तरे। पिबामि सुहुतं हव्यं कव्यं च श्रद्धयान्वितम् ॥३-३२६-५६॥
Having assumed the form of a horse-headed being, I dwell in the north-west of the ocean and drink the well-offered oblations and ancestral offerings that are endowed with faith. (3-326-56)
मया सृष्टः पुरा ब्रह्मा मद्यज्ञमयजत्स्वयम्। ततस्तस्मै वरान्प्रीतो ददावहमनुत्तमान् ॥३-३२६-५७॥
Brahmā, whom I had created long ago, himself performed my sacrifice. Then, being pleased, I gave him unsurpassed boons. (3-326-57)
मत्पुत्रत्वं च कल्पादौ लोकाध्यक्षत्वमेव च। अहङ्कारकृतं चैव नाम पर्यायवाचकम् ॥३-३२६-५८॥
The status of being my son and the role of overseer of the worlds at the beginning of a kalpa, as well as the name created by ego, are all synonymous terms. (3-326-58)
त्वया कृतां च मर्यादां नातिक्राम्यति कश्चन। त्वं चैव वरदो ब्रह्मन्वरेप्सूनां भविष्यसि ॥३-३२६-५९॥
No one will transgress the boundary made by you. And you, O Brahman, will indeed be the bestower of boons to those who desire boons. (3-326-59)
सुरासुरगणानां च ऋषीणां च तपोधन। पितॄणां च महाभाग सततं संशितव्रत ॥ विविधानां च भूतानां त्वमुपास्यो भविष्यसि ॥३-३२६-६०॥
O greatly fortunate one, you, always firm in your vow, will become worthy of worship by the groups of gods and demons, sages rich in austerity, ancestors, and various beings. (3-326-60)
प्रादुर्भावगतश्चाहं सुरकार्येषु नित्यदा। अनुशास्यस्त्वया ब्रह्मन्नियोज्यश्च सुतो यथा ॥३-३२६-६१॥
O Brahman, having come into manifestation, I am always present in the works of the gods; your son is to be instructed and employed by you as appropriate. (3-326-61)
एतांश्चान्यांश्च रुचिरान्ब्रह्मणेऽमिततेजसे। अहं दत्त्वा वरान्प्रीतो निवृत्तिपरमोऽभवम् ॥३-३२६-६२॥
Having given these and other splendid boons to Brahmā of immeasurable splendor, I became pleased and supremely withdrawn. (3-326-62)
निर्वाणं सर्वधर्माणां निवृत्तिः परमा स्मृता। तस्मान्निवृत्तिमापन्नश्चरेत्सर्वाङ्गनिर्वृतः ॥३-३२६-६३॥
The extinction of all dharmas is regarded as the highest cessation; therefore, having attained cessation, one should live with complete peace. (3-326-63)
विद्यासहायवन्तं मामादित्यस्थं सनातनम्। कपिलं प्राहुराचार्याः साङ्ख्यनिश्चितनिश्चयाः ॥३-३२६-६४॥
The teachers whose resolve is firmly established in Sāṅkhya call me, Kapila, who is eternal, situated in the sun, and endowed with the aid of knowledge. (3-326-64)
हिरण्यगर्भो भगवानेष छन्दसि सुष्टुतः। सोऽहं योगगतिर्ब्रह्मन्योगशास्त्रेषु शब्दितः ॥३-३२६-६५॥
This blessed golden-wombed one is well-praised in the Veda. O Brahman, I am that course of yoga who is spoken of in the treatises on yoga. (3-326-65)
एषोऽहं व्यक्तिमागम्य तिष्ठामि दिवि शाश्वतः। ततो युगसहस्रान्ते संहरिष्ये जगत्पुनः ॥ कृत्वात्मस्थानि भूतानि स्थावराणि चराणि च ॥३-३२६-६६॥
I, having assumed this manifest form, dwell eternally in heaven; then, at the end of a thousand yugas, I will again withdraw the world, having placed all beings, both immobile and mobile, into my own abode. (3-326-66)
एकाकी विद्यया सार्धं विहरिष्ये द्विजोत्तम। ततो भूयो जगत्सर्वं करिष्यामीह विद्यया ॥३-३२६-६७॥
O best of the twice-born, I shall dwell alone together with knowledge; then, by knowledge, I shall again create all the world here. (3-326-67)
अस्मन्मूर्तिश्चतुर्थी या सासृजच्छेषमव्ययम्। स हि सङ्कर्षणः प्रोक्तः प्रद्युम्नं सोऽप्यजीजनत् ॥३-३२६-६८॥
The fourth form of ours, which she created as the imperishable remainder, is indeed called Saṅkarṣaṇa; he also begot Pradyumna. (3-326-68)
प्रद्युम्नादनिरुद्धोऽहं सर्गो मम पुनः पुनः। अनिरुद्धात्तथा ब्रह्मा तत्रादिकमलोद्भवः ॥३-३२६-६९॥
From Pradyumna comes Aniruddha; I am the creation, again and again. From Aniruddha likewise comes Brahmā, there at the beginning, who originated from the lotus. (3-326-69)
ब्रह्मणः सर्वभूतानि चराणि स्थावराणि च। एतां सृष्टिं विजानीहि कल्पादिषु पुनः पुनः ॥३-३२६-७०॥
Know that all moving and non-moving beings are the creation of Brahman; this creation occurs again and again at the beginning of each kalpa. (3-326-70)
यथा सूर्यस्य गगनादुदयास्तमयाविह। नष्टौ पुनर्बलात्काल आनयत्यमितद्युतिः ॥ तथा बलादहं पृथ्वीं सर्वभूतहिताय वै ॥३-३२६-७१॥
Just as time, by force, brings back the sun of immeasurable radiance, whose rising and setting are lost here from the sky, so too, by force, I will bring back the earth for the welfare of all beings. (3-326-71)
सत्त्वैराक्रान्तसर्वाङ्गां नष्टां सागरमेखलाम्। आनयिष्यामि स्वं स्थानं वाराहं रूपमास्थितः ॥३-३२६-७२॥
Having assumed the form of a boar, I shall bring back to her own place the lost earth, whose every limb has been overpowered by strengths and is girdled by the ocean. (3-326-72)
हिरण्याक्षं हनिष्यामि दैतेयं बलगर्वितम्। नारसिंहं वपुः कृत्वा हिरण्यकशिपुं पुनः ॥ सुरकार्ये हनिष्यामि यज्ञघ्नं दितिनन्दनम् ॥३-३२६-७३॥
I shall slay Hiraṇyākṣa, the son of Diti who is proud of his strength. Assuming the form of Narasiṃha, I shall again slay Hiraṇyakaśipu. For the sake of the gods, I shall slay the destroyer of sacrifice, the son of Diti. (3-326-73)
विरोचनस्य बलवान्बलिः पुत्रो महासुरः। भविष्यति स शक्रं च स्वराज्याच्च्यावयिष्यति ॥३-३२६-७४॥
Bali, the strong son of Virocana and a great asura, will arise; he will also overthrow Indra from his own kingdom. (3-326-74)
त्रैलोक्येऽपहृते तेन विमुखे च शचीपतौ। अदित्यां द्वादशः पुत्रः सम्भविष्यामि कश्यपात् ॥३-३२६-७५॥
When the three worlds have been taken away and Indra, the lord of Śacī, has turned away, I shall be born as the twelfth son in Aditi, from Kaśyapa. (3-326-75)
ततो राज्यं प्रदास्यामि शक्रायामिततेजसे। देवताः स्थापयिष्यामि स्वेषु स्थानेषु नारद ॥ बलिं चैव करिष्यामि पातालतलवासिनम् ॥३-३२६-७६॥
Then I will give the kingdom to Śakra, who possesses immeasurable brilliance. I will establish the gods in their respective places, O Nārada. And I will consign Bali to dwell in the netherworld. (3-326-76)
त्रेतायुगे भविष्यामि रामो भृगुकुलोद्वहः। क्षत्रं चोत्सादयिष्यामि समृद्धबलवाहनम् ॥३-३२६-७७॥
In the Tretā age, I will incarnate as Rāma, the illustrious one of the Bhṛgu lineage, and I will destroy the kṣatriya class, which possesses great strength and armies. (3-326-77)
सन्धौ तु समनुप्राप्ते त्रेतायां द्वापरस्य च। रामो दाशरथिर्भूत्वा भविष्यामि जगत्पतिः ॥३-३२६-७८॥
But at the junction, when the Tretā and Dvāpara ages have fully arrived, I shall become Rāma, the son of Daśaratha, and the lord of the world. (3-326-78)
त्रितोपघाताद्वैरूप्यमेकतोऽथ द्वितस्तथा। प्राप्स्यतो वानरत्वं हि प्रजापतिसुतावृषी ॥३-३२६-७९॥
Because of the harm caused by Trita, you two, O sages who are sons of Prajapati, will become deformed on one side, and likewise from the second; thus, you both will attain the state of being monkeys. (3-326-79)
तयोर्ये त्वन्वये जाता भविष्यन्ति वनौकसः। ते सहाया भविष्यन्ति सुरकार्ये मम द्विज ॥३-३२६-८०॥
O twice-born, those who are born in the lineage of those two and live in the forest will become my helpers in the work of the gods. (3-326-80)
ततो रक्षःपतिं घोरं पुलस्त्यकुलपांसनम्। हनिष्ये रावणं सङ्ख्ये सगणं लोककण्टकम् ॥३-३२६-८१॥
Then I shall slay Rāvaṇa, the terrible lord of the rākṣasas, the disgrace of the Pulastya lineage, the thorn of the worlds, together with his retinue, in battle. (3-326-81)
द्वापरस्य कलेश्चैव सन्धौ पर्यवसानिके। प्रादुर्भावः कंसहेतोर्मथुरायां भविष्यति ॥३-३२६-८२॥
At the junction of Dvāpara and Kali, at the conclusion, there will be an appearance in Mathurā for the sake of Kaṁsa. (3-326-82)
तत्राहं दानवान्हत्वा सुबहून्देवकण्टकान्। कुशस्थलीं करिष्यामि निवासं द्वारकां पुरीम् ॥३-३२६-८३॥
There, having slain the demons, the many thorns of the gods, I will make Kuśasthalī, the city of Dvārakā, my abode. (3-326-83)
वसानस्तत्र वै पुर्यामदितेर्विप्रियङ्करम्। हनिष्ये नरकं भौमं मुरं पीठं च दानवम् ॥३-३२६-८४॥
While residing there in the city, who caused displeasure to Aditi, I will slay Naraka, the son of Bhūmi, as well as Mura, Pīṭha, and the demon. (3-326-84)
प्राग्ज्योतिषपुरं रम्यं नानाधनसमन्वितम्। कुशस्थलीं नयिष्यामि हत्वा वै दानवोत्तमान् ॥३-३२६-८५॥
I will lead (you) to the beautiful city of Prāgjyotiṣapura, endowed with many kinds of wealth, to Kuśasthalī, after having slain the foremost of the Dānavas. (3-326-85)
शङ्करं च महासेनं बाणप्रियहितैषिणम्। पराजेष्याम्यथोद्युक्तौ देवलोकनमस्कृतौ ॥३-३२६-८६॥
I shall defeat Śaṅkara and Mahāsena, who seek the welfare of Bāṇa's beloved, even though they are prepared and revered by the world of gods. (3-326-86)
ततः सुतं बलेर्जित्वा बाणं बाहुसहस्रिणम्। विनाशयिष्यामि ततः सर्वान्सौभनिवासिनः ॥३-३२६-८७॥
Then, after defeating Bāṇa, the son of Bali who has a thousand arms, I will destroy all the inhabitants of Saubha. (3-326-87)
यः कालयवनः ख्यातो गर्गतेजोभिसंवृतः। भविष्यति वधस्तस्य मत्त एव द्विजोत्तम ॥३-३२६-८८॥
O best of the twice-born, Kālayavana, who is famous and surrounded by the energies of Garga, will be slain by me. (3-326-88)
जरासन्धश्च बलवान्सर्वराजविरोधकः। भविष्यत्यसुरः स्फीतो भूमिपालो गिरिव्रजे ॥ मम बुद्धिपरिस्पन्दाद्वधस्तस्य भविष्यति ॥३-३२६-८९॥
Jarāsandha, the strong and the adversary of all kings, will become a powerful demon-like king in Girivraja. By the movement of my intellect, his slaying will occur. (3-326-89)
समागतेषु बलिषु पृथिव्यां सर्वराजसु। वासविः सुसहायो वै मम ह्येको भविष्यति ॥३-३२६-९०॥
Among all the kings assembled for the tribute on earth, the son of Vāsava, with good allies, will indeed be my only one. (3-326-90)
एवं लोका वदिष्यन्ति नरनारायणावृषी। उद्युक्तौ दहतः क्षत्रं लोककार्यार्थमीश्वरौ ॥३-३२६-९१॥
Thus, people will say that the sages Nara and Nārāyaṇa, being prepared, destroyed the kṣatriya class for the sake of the world's welfare, as the two lords. (3-326-91)
कृत्वा भारावतरणं वसुधाया यथेप्सितम्। सर्वसात्वतमुख्यानां द्वारकायाश्च सत्तम ॥३-३२६-९२॥
Having removed the burden of the earth as desired, for all the chief Sātvatas and for Dvārakā, O best among beings. (3-326-92)
करिष्ये प्रलयं घोरमात्मज्ञातिविनाशनम् ॥३-३२६-९२॥
I will bring about a terrible destruction that will annihilate myself and my relatives. (3-326-92)
कर्माण्यपरिमेयानि चतुर्मूर्तिधरो ह्यहम्। कृत्वा लोकान्गमिष्यामि स्वानहं ब्रह्मसत्कृतान् ॥३-३२६-९३॥
I, the bearer of four forms, indeed perform immeasurable actions; having created the worlds, I shall go to my own, those honored by Brahman. (3-326-93)
हंसो हयशिराश्चैव प्रादुर्भावा द्विजोत्तम। यदा वेदश्रुतिर्नष्टा मया प्रत्याहृता तदा ॥ सवेदाः सश्रुतीकाश्च कृताः पूर्वं कृते युगे ॥३-३२६-९४॥
O best of the twice-born, the manifestations as the Swan and the Horse-headed (forms) occurred; whenever the Vedic recitation was lost, I recovered it then. The Vedas along with their recitations were established by me in the former Kṛta Yuga. (3-326-94)
अतिक्रान्ताः पुराणेषु श्रुतास्ते यदि वा क्वचित्। अतिक्रान्ताश्च बहवः प्रादुर्भावा ममोत्तमाः ॥ लोककार्याणि कृत्वा च पुनः स्वां प्रकृतिं गताः ॥३-३२६-९५॥
Those who have transcended are heard of in the ancient texts, whether here or elsewhere. Many excellent manifestations of mine have also transcended. Having performed worldly duties, they again return to their own nature. (3-326-95)
न ह्येतद्ब्रह्मणा प्राप्तमीदृशं मम दर्शनम्। यत्त्वया प्राप्तमद्येह एकान्तगतबुद्धिना ॥३-३२६-९६॥
Indeed, even Brahmā has not obtained such a vision of me as you have attained today here, with your mind absorbed in solitude. (3-326-96)
एतत्ते सर्वमाख्यातं ब्रह्मन्भक्तिमतो मया। पुराणं च भविष्यं च सरहस्यं च सत्तम ॥३-३२६-९७॥
O best Brahman, all this—ancient, future, and secret—has been declared to you, who are devoted, by me. (3-326-97)
एवं स भगवान्देवो विश्वमूर्तिधरोऽव्ययः। एतावदुक्त्वा वचनं तत्रैवान्तरधीयत ॥३-३२६-९८॥
Thus, the blessed god of imperishable and universal form, after speaking these words, disappeared right there. (3-326-98)
नारदोऽपि महातेजाः प्राप्यानुग्रहमीप्सितम्। नरनारायणौ द्रष्टुं प्राद्रवद्बदराश्रमम् ॥३-३२६-९९॥
Nārada, the highly radiant sage, having received the favor he desired, hastened to Badarāśrama to see Nara and Nārāyaṇa. (3-326-99)
इदं महोपनिषदं चतुर्वेदसमन्वितम्। साङ्ख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम् ॥३-३२६-१००॥
This great Upaniṣad, which is endowed with the four Vedas and composed through Sāṅkhya and Yoga, was explained by him in accordance with the Pañcarātra. (3-326-100)
नारायणमुखोद्गीतं नारदोऽश्रावयत्पुनः। ब्रह्मणः सदने तात यथा दृष्टं यथा श्रुतम् ॥३-३२६-१०१॥
O dear one, Nārada again recited in the abode of Brahmā what was sung from the mouth of Nārāyaṇa, just as it was seen and heard. (3-326-101)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
एतदाश्चर्यभूतं हि माहात्म्यं तस्य धीमतः। किं ब्रह्मा न विजानीते यतः शुश्राव नारदात् ॥३-३२६-१०२॥
Indeed, this greatness of the wise one is wonderful; what is there that Brahmā does not know, since he heard it from Nārada? (3-326-102)
पितामहो हि भगवांस्तस्माद्देवादनन्तरः। कथं स न विजानीयात्प्रभावममितौजसः ॥३-३२६-१०३॥
Indeed, the venerable Grandfather, who comes immediately after that god—how could he not know the power of one of immeasurable energy? (3-326-103)
भीष्म उवाच॥
Bhishma said.
महाकल्पसहस्राणि महाकल्पशतानि च। समतीतानि राजेन्द्र सर्गाश्च प्रलयाश्च ह ॥३-३२६-१०४॥
O king, thousands and hundreds of great aeons have completely passed; indeed, many creations and dissolutions have occurred. (3-326-104)
सर्गस्यादौ स्मृतो ब्रह्मा प्रजासर्गकरः प्रभुः। जानाति देवप्रवरं भूयश्चातोऽधिकं नृप ॥ परमात्मानमीशानमात्मनः प्रभवं तथा ॥३-३२६-१०५॥
At the beginning of creation, Brahmā, the lord and creator of progeny, is remembered; he knows the foremost of the gods, and, O king, even more than this, the supreme self, the lord, and the origin of himself as well. (3-326-105)
ये त्वन्ये ब्रह्मसदने सिद्धसङ्घाः समागताः। तेभ्यस्तच्छ्रावयामास पुराणं वेदसंमितम् ॥३-३२६-१०६॥
But the other groups of Siddhas who had assembled in the assembly of Brahman, to them he caused that Purāṇa, which is equal to the Veda, to be heard. (3-326-106)
तेषां सकाशात्सूर्यश्च श्रुत्वा वै भावितात्मनाम्। आत्मानुगामिनां ब्रह्म श्रावयामास भारत ॥३-३२६-१०७॥
O Bhārata, having heard from them, the Sun indeed caused the Veda to be heard to those whose minds are purified and who follow the self. (3-326-107)
षट्षष्टिर्हि सहस्राणि ऋषीणां भावितात्मनाम्। सूर्यस्य तपतो लोकान्निर्मिता ये पुरःसराः ॥ तेषामकथयत्सूर्यः सर्वेषां भावितात्मनाम् ॥३-३२६-१०८॥
Indeed, sixty-six thousand sages whose selves were purified, the leaders among them, were created by the Sun performing austerity. To all those purified sages, the Sun spoke. (3-326-108)
सूर्यानुगामिभिस्तात ऋषिभिस्तैर्महात्मभिः। मेरौ समागता देवाः श्राविताश्चेदमुत्तमम् ॥३-३२६-१०९॥
O dear one, the gods assembled on Mount Meru by those sun-following sages of great soul, and were made to hear this excellent matter. (3-326-109)
देवानां तु सकाशाद्वै ततः श्रुत्वासितो द्विजः। श्रावयामास राजेन्द्र पितॄणां मुनिसत्तमः ॥३-३२६-११०॥
O king, the best among sages, the twice-born Asita, having heard this from the presence of the gods, indeed caused it to be heard to the ancestors. (3-326-110)
मम चापि पिता तात कथयामास शन्तनुः। ततो मयैतच्छ्रुत्वा च कीर्तितं तव भारत ॥३-३२६-१११॥
My father also, O dear one, Śantanu, told (this); then, having heard this, I have declared it to you, O Bhārata. (3-326-111)
सुरैर्वा मुनिभिर्वापि पुराणं यैरिदं श्रुतम्। सर्वे ते परमात्मानं पूजयन्ति पुनः पुनः ॥३-३२६-११२॥
Whether by gods or by sages, whoever has heard this Purāṇa, all of them worship the Supreme Self again and again. (3-326-112)
इदमाख्यानमार्षेयं पारम्पर्यागतं नृप। नावासुदेवभक्ताय त्वया देयं कथञ्चन ॥३-३२६-११३॥
O king, this narrative of the ṛṣis, received through tradition, should never be given by you to anyone who is not a devotee of Vāsudeva. (3-326-113)
मत्तोऽन्यानि च ते राजन्नुपाख्यानशतानि वै। यानि श्रुतानि धर्म्याणि तेषां सारोऽयमुद्धृतः ॥३-३२६-११४॥
O king, from me you have indeed heard hundreds of other righteous stories; of those, this is the essence that has been extracted. (3-326-114)
सुरासुरैर्यथा राजन्निर्मथ्यामृतमुद्धृतम्। एवमेतत्पुरा विप्रैः कथामृतमिहोद्धृतम् ॥३-३२६-११५॥
O king, just as the gods and demons once churned and extracted nectar, so too, in former times, the Brāhmaṇas have here extracted the nectar of stories. (3-326-115)
यश्चेदं पठते नित्यं यश्चेदं शृणुयान्नरः। एकान्तभावोपगत एकान्ते सुसमाहितः ॥३-३२६-११६॥
Whoever recites this always, and whoever, being a man, hears this, having attained the state of solitude, being well concentrated in solitude. (3-326-116)
प्राप्य श्वेतं महाद्वीपं भूत्वा चन्द्रप्रभो नरः। स सहस्रार्चिषं देवं प्रविशेन्नात्र संशयः ॥३-३२६-११७॥
Having reached the white great continent and having become radiant like the moon, the man enters the thousand-rayed deity; there is no doubt about this. (3-326-117)
मुच्येदार्तस्तथा रोगाच्छ्रुत्वेमामादितः कथाम्। जिज्ञासुर्लभते कामान्भक्तो भक्तगतिं व्रजेत् ॥३-३२६-११८॥
An afflicted person may be freed, and likewise from disease, by hearing this story from the beginning; one who seeks knowledge attains his desires, and a devotee attains the state of devotion. (3-326-118)
त्वयापि सततं राजन्नभ्यर्च्यः पुरुषोत्तमः। स हि माता पिता चैव कृत्स्नस्य जगतो गुरुः ॥३-३२६-११९॥
O king, you too must always worship the Supreme Person, for he is truly the mother, father, and the teacher of the entire world. (3-326-119)
ब्रह्मण्यदेवो भगवान्प्रीयतां ते सनातनः। युधिष्ठिर महाबाहो महाबाहुर्जनार्दनः ॥३-३२६-१२०॥
May the god devoted to Brahman, the eternal Lord, be pleased with you. O Yudhishthira, O mighty-armed one, Janardana, the mighty-armed.
वैशम्पायन उवाच॥
Vaiśampāyana said.
श्रुत्वैतदाख्यानवरं धर्मराड्जनमेजय। भ्रातरश्चास्य ते सर्वे नारायणपराभवन् ॥३-३२६-१२१॥
After hearing this excellent story, King Janamejaya and all his brothers became devoted to Nārāyaṇa. (3-326-121)
जितं भगवता तेन पुरुषेणेति भारत। नित्यं जप्यपरा भूत्वा सरस्वतीमुदीरयन् ॥३-३२६-१२२॥
O Bhārata, it is said, "That man has conquered by the blessed one;" always being devoted to recitation, uttering Sarasvatī. (3-326-122)
यो ह्यस्माकं गुरुः श्रेष्ठः कृष्णद्वैपायनो मुनिः। स जगौ परमं जप्यं नारायणमुदीरयन् ॥३-३२६-१२३॥
He who is indeed our best teacher, the sage Kṛṣṇa Dvaipāyana, sang the supreme recitation, uttering 'Nārāyaṇa'. (3-326-123)
गत्वान्तरिक्षात्सततं क्षीरोदममृताशयम्। पूजयित्वा च देवेशं पुनरायात्स्वमाश्रमम् ॥३-३२६-१२४॥
He always went from the sky to the milk-ocean, the abode of nectar; after worshipping the lord of the gods, he returned again to his own hermitage. (3-326-124)
